Archive for November, 2012

From: Girish Girish
Subject: Why Are You Here
Date: Fri, 30 Nov 2012 21:48:44 -0400



Paying off debt…Purchasing a house…Saving for retirement…Gaining name, fame, money, prestige, beauty etc, etc.

All these plans and programs in today’s materialistic society – where people think and plan many decades into the future – point to the idea that people basically think that they will be on this earth forever. Oh sure, they may say, “One day I am going to die”, but they do not really believe it. Not in their heart of hearts.

Proof being that their entire life outlook, structure, and planning demonstrate that they feel they will remain on this earth forever – or at least for so long that they need not think about death.

Most aim for material wealth and comfort, name and fame, and all sorts of temporary gains – thinking they will bask in those things up to eternity. And they say that, “When I retire (at the age of 65 or so) then life will be glorious: I will have x amount of money and lots of free time.” People begin planning for this so-called golden era of their lives when they are merely 25 years old, or even younger.

Their life revolves around the false notion that they have come here to remain on this earth – as if this place is their eternal abode. They do not think that one day they will leave. Nor do they contemplate that their death could come as early as today or tomorrow. This outlook is quickly spreading from western materialistic nations to all countries of the globe, wherever materialism is in vogue.

However, as we know, this type of mentality is not helpful as it runs contrary to our spiritual ideal and Baba’s guidelines.

Plus it invites, at minimum, two serious deficiencies in the practical sphere.


There are two main character flaws which manifest when one thinks of this world as their final abode.

1. People fail to utilise their life to do truly good works that will enhance their progress, i.e. increase their proximity to Parama Purusa. They do not engage in a life of sadhana and service. Instead they spend their time frolicking hither and thither on this earth, from one sensual longing to the next, from one party to the next.

2. When the time inevitably comes to confront death, either their own or their companion’s, they are shocked, depressed, and gloomy. They utterly lack the psychic stability to deal with this basic fact of life.

So many people on this earth get trapped in this way and they suffer for it.


So what is it that we should do?

Baba’s guideline is that we must always remember the fact that this world is jagat, i.e. mobile. Nothing on this earth is fixed. This earth is samsara: everything is moving – moving towards expiration or death.

That is why Guru’s teaching is to remember that death can come at any time – in childhood, in adolescence, as a young adult, whenever. Nothing is sure. Our place on this earth is not fixed – at any moment we may leave this world.

“That is, during dharma’caran, i.e. dharmic pursuits [following yama and niyama, service, svadhyaya etc] one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (Subhasita Samgraha, part 11)

When one understands that death is near, inevitable, and can show up on their doorstep at any time, they will naturally attend to the most important endeavors first, like trying to please Parama Purusa, and not just waste one’s time in worldly pleasures. We should move ahead with this idea in mind.

Here again is Baba’s teaching about how we should view everything in this world, including our own life.

Baba says, “Then, Smara nityamanityata’m. Nityam means “always” – “Remember always the transitory nature of things.” [Anityata’m means “the ephemeral”, “the transitory”.]… A thing which was born will die one day…That which comes within the scope of the spatial, temporal and personal factors will alone be born and die.” (Subhasita Samgraha – 21)


All this demands a basic shift in outlook. Instead of thinking that we have come here for a long, long time. We should think that we are here on loan only.

This body has been given to us for a limited time – an extremely short time, a maximum of 100 to 150 years, not thousands of years. In addition, one may die anytime and not even see tomorrow’s sunrise. In that case, one will rush to do great things immediately and understand one’s true nature.

Tragically, most forget that this body has been given to us on loan. They think this body will last forever on this earth. When sunk in such unawareness, one becomes lethargic and lax about life. A person will eat, drink, and be merry or not merry, whittling away one’s time.

They will forget that their current energy and strength will not last. After the age of 39, the body begins to decay. One will lose energy, muscle power, hearing, eyesight, and the list goes on and on. Plus any moment, one may be scooped away from this earth without a moment’s notice.

Because this body has been given to us on loan. And only Parama Purusa knows for how long – we do not.

As sadhakas, we must always be aware of two things: 1) Our final abode is elsewhere, 2) Our body will not last long.

In that case, we will maximally utilise our body for attaining salvation, not worldly pleasures.

It is just like if a person goes to the market to get medicine for their ailing grandfather. With that goal in mind they will reach to the drug store, secure the medicine, and return home quickly with the medicine for grandfather. They will pointedly do their duty. In contrast, if one goes to the market and fails to remember their goal of getting medicine for grandfather, they will walk past the drug store and instead spend hours and hours in the cinema house, watching one movie after another – until midnight. Finally when they leave the cinema hall and walk to the market all the shops are closed. In the end, they return home empty-handed, with all their money gone and no medicine for grandfather. So they are scolded and punished for being so neglectful.

It is just like how degraded humans get punished by prakrti for forgetting their Divine Goal and instead indulging in other mundane allurements. For wasting their human life, they are punished and sent sliding down the pathway of negative pratisaincara.


“O human beings, the path is ready for you, you just come!” Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey, one day, one is destined to attain Parama Puruśa. When Parama Puruśa, the Cosmic Cognition, is your goal, success is a must, success will be with you.” (Neohumanism in a Nutshell Part 1)

“O human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.” (Subhasita Samgraha – 1)

“O human beings, proceed ahead in the path of oṋḿkára towards subtleness. Do not run after the superficially pleasant mirage, dominated by tamoguńa. Establish yourself in sattvaguńa and then merge into Brahma. Reach the spot whence oṋḿkára has emerged. Awaken your dormant dynamism through sádhaná and devotion. Realize the mental elevation of divinity and merge this into the endless stream of divine mercy.” (Prakrti Tattva and Oṋḿkára Tattva)

“From distant ages past, you have been moving toward the Supreme State. You have suffered untold privations, and today you have the most favourable opportunity to become worthy human beings.” (Ananda Marga Ideology & Way of Life – 1)

in HIM,


“Je ga’n chilo mane ga’oya’, ga’ini ta’ha’ sabha’r ma’jhe…” (P.S. 3189)


Baba, my and Your relation is very close– very intimate. The feelings and the relation that I have with You, I do not feel comfortable sharing
with others because it is most intimate.

Baba, the song which I prefer to sing for You, that very song I do not like to sing in the meeting– in dharmacakra, in the presence of others. In
shyness, I do not open my heart then. Those Prabhat Samgiita which I prefer most, I do not sing in front of others. Rather in that situation I sing
more common type of Prabhat Samgiita songs. In that way I suppress my inner feelings & desires.

Baba, You are always sitting in my heart and You know all these things. You always listen to the throbbing sensation of my heart. You know how much
I love You.

Baba, You are my dearmost; You are my Beloved. When I talk with You, then in my mind I do not feel any dilemma or any kind of complex or shyness. Without any hesitation I open my heart. Because You are my most close. When I came out after the meeting– dharmacakra, I did not hear the resonance of all songs that had been chanted there. Rather my own preferred song which I did not sing there, that special tune was resonating in my mind. And I went on listening to that very unsung song and it was charging my mind with Your divine love.

Baba, after forgetting all the shyness and just swaying in the hope of getting You, I go on asking for Your grace and Your proximity – that You please remain with me always as my own…

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Date: Fri, 30 Nov 2012 10:13:44 -0000
From: “Gurumurti”
Subject: Re: How to Preserve Your Spiritual Vibration



This posting brings deep inspiration to me as I read and realise that this reminder has very specific purpose for me and every sadhaka who knows this message is truth.

I have experienced what happens when I do weaken and embrace a dear friend out of sentiment for them. It would be better for them also if I did not do that which is not often, because when they know and love me also they will subtly realise that there is no need to be physical to express that love. My eyes and expression can reach their hearts and mind, by His grace and they will be more benefited and feel more happiness also I am sure, rather than an impulsive hug.

Now, after reading this I want to rush off for sadhana and His touch.

Lately I have been feeling sadness due to a psychic shock, so this Prabhat Samgiita reminding that there is always sadness as well as happiness in life, is so timely for me to read today.

In Him alone,

Note 1: Link to Original Letter

Here is a link to the initial posting on this topic


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Date: Thu, 29 Nov 2012 21:21:22 -0400
To: am-global@earthlink.net
From: Nagendra Deva
Subject: Story: Love is Mutual – Devotee & Parama Purusa



The life of the devotee is filled with love, longing, and sweet feeling for Baba. And Baba graciously responds to the call of the bhakta’s heart. This following story beautifully reflects this.


The year was 1957, and Acarya Kishunji was stationed in Phulawa’risharif, working for the Bihar Military Police (BMP), when he got word that Baba would be coming to perform DMC in that very town.

Being a devotee, Ac Kishunji was very keen to attend – not only that, he was actively involved in making all arrangements for Baba’s arrival and DMC. So Ac Kushunji and put forth a request to his chief and supervisor, Birju Babu, the Subeda’r Major, or Assistant Major. He requested to have the days off to attend DMC.

Major Babu was not at all supportive of Ananda Marga but would never openly say anything against the organization.

Anyway, when Kishunji requested time off to attend Baba’s daytime DMC program at the local engineering college, then Major Babu replied, “You have your evenings free to attend General Darshan, so then what is the need to go during the daytime to attend DMC.”

Major Babu was very diplomatic yet firm in his response as he politely and tactfully rejected Kishunji’s request.


As he was well aware about the militaristic ways of the BMP (Bihar Military Police), Kishunji understood clearly that there was little to be done to overturn his supervisor’s decision.

Internally though, Kishunji was in a state of agony.

He was tormented and wounded by the idea that, “My beloved Guru has come to the very place where I am stationed and I cannot attend His DMC program.”

Day long, this idea was burning in Kishunji’s mind & heart. He was completely upset that he would not be able to see Baba. He viewed the situation from a thousand different angles, but there seemed to be no hope in sight – he would miss DMC and miss Baba.

He was crying and thinking what a drama it is that, “Baba, You have come yet I am not going to be able to see You.”

In this desperate and melancholic frame of mind, Kishunji became drowsy after taking his midday meal. He fell into a sleepy stupor, with all those feelings of anguish swirling in his thoughts about having to miss DMC.


How many minutes had passed it was hard to know, when suddenly the loud sound of a car horn brought Kishunji back to his worldly senses. Honk! Honk! Honk! The car sound was blowing again and again.

Kishunji was sure it must be some governmental vehicles out in the street. He got up and went to take a look….


…Behold, there was Baba!

PA was helping Baba out of the car and now Baba was walking towards the entrance of Kishunji’s quarters.

Kishunji, usually quite stoic in life, suddenly burst into uncontrollable tears. Tears were flowing and flowing as he saw Baba come towards his residence.

Kishunji was crying loudly and more loudly – the neighbors began thinking that something was wrong or that someone had died.

Never before in his life had Kishunji cried like this after his childhood; he was completely overcome with emotional-cum-devotional yearning for Baba.

His whole life he had served in the military police, so he was trained and accustomed to being quite reserved in his response. This outburst of crying was most unusual. The floodgates of sentimental feeling for Baba were overwhelming for him as he cried more loudly for Baba.


Baba majestically entered and said, “How are you, I have come to see you.”

Kishunji was completely enamoured with Baba and amazed and in awe that Baba had blessed him by coming to his governmental quarters.

Per the custom, Kishunji offered Baba some fruit. Baba just smiled.

Then Baba gently and compassionately consoled Kishunji for all the mental difficulty he had been going through about not being able to attend DMC.

Kishunji felt completely relieved – his heart was fully satiated by Baba’s sweet presence.

In all, Baba stayed at Kishunji’s house for 15 minutes, and over that time Baba showered much love and affection on him.

All of Kishunji’s psychic afflictions vanished and were washed away in the wake of Baba’s overflowing love.

Then Baba indicated that it was time to go as He had to hold general darshan in a short while. In that way, Baba and His entourage took leave.

Kishunji felt blessed and thought the entire occasion was nothing but Baba’s causeless grace.


Baba has graciousl brought us under His shelter. He knows our inner thoughts and worries. He is there to heal our wounds and soothe our pains. And He is always showering His love and compassion on us.

This above story of Ac Kishunji serves as a blissful reminder how Baba lovingly responds to our call.

It is He who has awakened our hearts, in that way we begin longing for Him, and in response He showers us in His overflowing love.

Baba says, “Parama Purus’a hears all your internal thoughts. Nothing is unknown to Him. He is like a tape recorder in your mind. You may be forgetful with the passage of time, but not Parama Purus’a.” (Ananda Marga Ideology and Way of Life – 10)

Baba says, “Parama Purus’a is not an impersonal entity, or an entity moving far away in the boundless sky. He is your personal entity. One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Purus’a and will certainly be lifted onto His lap.” (Ananda Vacanamrtam – 5)

Baba says, “Human beings love Parama Puruśa and He loves human beings: this love is always mutual, not unilateral.” (Subhasita Samgraha – 11, What Is the Way?)

with full surrender,


Baba says, “So what should human beings offer to Him? He lacks nothing. When He is the creator of this entire universe, then He is the proprietor of all the wealth of the universe. So what can human beings offer Him? The only way to please Him is to serve the universe, to serve the entire living world, because everything is His creation. During the act of service, lower-grade devotees have the ideation, “I am serving Parama Puruśa in order to derive great satisfaction from my service.” But the higher grade sádhakas take the ideation, “I am serving Parama Puruśa not to derive pleasure, but because Parama Puruśa Himself will be pleased thereby. I am not serving Him for my own pleasure – my only desire is to give joy to Him.” Those whose very nature is to give joy to Parama Puruśa is gopii bháva in the Vaeśńava scriptures. According to the scriptures, those who are genuine devotees do not do anything for their own pleasure: they do everything for His satisfaction, and they get much more pleasure by serving Parama Puruśa than even He gets. You should always remember, Mahájano yena gatah sah panthá. You should emulate the example of those devotees who have genuine love for Parama Puruśa who are ever ready to do everything to give joy to Him. Oh spiritual aspirant, do not desire to be a philosopher, or an intellectual – become a devotee. Be one with Parama Puruśa, and make your existence meaningful in all respects through constant service and devotion to Him.” (Subhasita Samgraha – 11, What Is the Way?)


As many may be aware, Ac Kishunjii was one of the early margiis from the Jamalpur days. Revered Baba Himself initiated Kishunji before 1955, i.e. before the formation of AMPS. And it was in that early Jamalpur period, that Kishunjii stood strong on multiple occasions and bravely defended Ananda Marga in the public arena. So his contribution was immense in the early days of AM. Furthermore, after 1990, he refused to fall into the clutch of any group. Ac Kishunjii had a distinguished career as a highly posted police officer in the public sector. Acaryaji is from village Pratapsagar, Buxar in Bhojpuri area.


“Sa’r’a’ yadi na’i va’ dile prabhu, a’mi toma’y d’eke ja’bo…” (PS 1813)


Baba, whether You choose to respond or not, I will go on calling You through my kiirtan, sadhana, and dhya’na. To go on calling You is my duty –
it is my work. By this way, I will also be able to know what work You have.

O’ Parama Purusa, O’ Baba, the rush of the restless breeze and the humming of the swaying trees in the forest go on calling You always. Do You reply to their call or not? I will ask them secretly about this.

Baba, with deep yearning and longing, devotees make their garlands for You – in the burning heat of the flame and in the cold chill of the fog. Baba, are You understanding their pain and suffering. If You do not understand, then with the heartfelt composition of a song, I will explain their feelings to You.

O’ my dearmost Baba, I will call out to You again and again, please grace me by giving a response…

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Date: Tue, 28 Nov 2012 22:04:59 -0000
From: “Citpavan Deva”
Subject: How to Preserve Your Spiritual Vibration



In His magnificent manner, Baba being the Parama Purusa graces us in innumerable ways. This letter focuses on a key way to maintain your spiritual flow.


One of the most visible ways to receive His grace is by His physical touch. We all know that while in physical form, Baba would touch sadhakas as a way to bless and grace them. This we have all seen or heard about on countless occasions. By His mere wish, His touch would put aspirants into samadhi and or cure their ailments etc. By His touch, sadhakas could feel His grace as bliss. In countless demonstrations, Baba has shown this.

After all, who has not heard about how Baba would regularly direct various persons like Dasarathji to grab onto His toe and by doing so Dasarathji would then be able to see past, present, and future of anybody – by Baba’s grace.

Then there countless sadhakas who felt His grace merely by attending His divine darshan and seeing Him. In that case there was no “physical contact” per se. Yet even then they could feel His touch and receive His vibration.

The spectrum continues: When doing His dhyana, we can come in contact with His divine presence and feel His closeness – His grace. Whenever the mind is pointed in sadhana, one will feel His divine touch. Innumerable sadhakas have experienced and continue to experience this regularly in sadhana.

Then in dream also He bathes us in His divine effulgence. So there are multiple ways in which we feel His grace and receive His vibration – and all are of value. Or more specifically, He has innumerable ways to shower His infinite grace and bliss.

Here below Baba clearly states that one will feel His presence in sadhana and other devotional practices.

Baba says, “There cannot be any peace, any happiness or any beatitude till the aspirant comes in tactual contact with the Supreme Self.” (Ananda Vacanamrtam – 12)

The whole point is we can feel His presence through all kinds of psycho-spiritual practices. Parama Purusa is everywhere, and one can always gain His sweet touch.

Baba says, “Parama Puruśa is infinite and omnipresent; therefore His hands and feet are spread in all directions. As this entire creation is His mental projection, it has no absolute existence to Him. He does not require any physical hands or feet; even without them He can get any work done or go anywhere He likes, through mental imagination.” (Ananda Vacanamrtam – 33, Purusatattva)

That contact brings waves of sweet, blissful vibrations. By touch, spiritual wavelengths are transferred. And that touch most definitely happens in sadhana and dreams. That is Baba’s teaching and so many experience this.


Just as we receive His vibration through His touch – of which there is an infinite amount, we can lose that divine vibration by touching others as well. To maintain a strong spiritual flow, Baba advises us is to minimize our physical contact with others.

Baba says, “Do not shake hands with anyone.” (Caryacarya – 1, chap 7)

Baba says, “Unrelated men and women should not, as far as is possible, touch each other.” (Caryacarya – 1, 95 Edn, p.49)

Touching others is not just a physical or psychic or social expression. By touch, spiritual energy is also transferred – i.e. it can be lost. That means the sweet vibration we derive from feeling His touch in sadhana can be lost by physically touching others.


On this point everyone should experiment for themselves:

1. First, set aside some time to do long kiirtan and sadhana in one quiet and lonely place.

2. That day you will feel a surge of vibration; continue your practice until you distinctly feel His touch which brings feelings of deep tranquility and bliss.

3. Then leave your sadhana place and touch normal citizens etc. Then you will feel for yourself how the spiritual vibration wanes. The psycho-spiritual flow gained from sadhana will dissipate.

4. But remember, if you experiment with this without first purifying the mind with lots of kiirtan and sadhana, then it will not work. Because if the mind is not cleansed, if it is dirty, then there will not be any sweet vibration to lose. In that way, one will not feel differently by touching others. Whereas if one does sadhana sincerely with pointed concentration, then one will feel a distinct loss of psycho-spiritual energy when coming in physical contact with others. It is akin to having your clean clothes become soiled from the dirt.

5. Finally, after involving deeply in sadhana, if you refrain from touching others, then you will maintain your psycho-spiritual energy, by His grace. And you will build upon that base and it will multiply in your next session of sadhana.

So this is one very good psycho-spiritual experiment to see how sadhana really transforms your existence.

If you practice this for a day or so, you will see how the tranquil vibration of sadhana will linger on and on, from day to day, from one sadhana session to the next. In contrast, if you engage in touching others, then the opposite will occur. There will be no sweet lingering feeling, all that energy will have been wasted away and one will start each sadhana session from the ground level. So sadhana will be about just replacing what you lost rather than building upon and growing from the last sadhana session.


So in our own practical life we should try to follow the word and spirit of Baba’s above guidelines – as far as possible. This is something for us all to experiment with and gain an inner understanding of. Along these lines here are some points for everyone’s consideration.

As sadhakas to whatever degree possible after doing sadhana, one should not touch others right away. Certainly, in our family lives we have small children etc, but to whatever extent we can, we should try not to come in physical contact with others immediately after doing sadhana.

In addition, sadhana should not be done with a cat or dog in our lap. Nor should we hold our small babies in our arms when doing sadhana. Best is to be alone when doing sadhana, and not touching others.

And if we all think further on this there are probably numerous other approaches regarding physical touch and sadhana etc.

Overall, the above are a few of the many ways to increase one’s sadhana and spiritual flow. These lifestyle tips help to retain one’s devotional vibration. We should all be vigilant in sadhana and receive His divine touch. And then do our best to retain that sweet vibration right up through the next sadhana session. This builds spiritual momentum.

Whereas if we do sadhana and then randomly go around touching everyone, then that subtle energy just drains out.


So this point of touching is an attainable reality not just a mere fantasy. It is for the welfare of all sadhakas – you, me, everyone. It is a universal point of spiritual life from which we can all benefit.

Yet to truly understand this point of not touching others, sadhana is needed. Otherwise, if one is not doing sadhana properly then how can one understand this subtle spiritual topic. It will be beyond the grasp.

Since long, many advanced sadhakas in Ananda Marga have advised other aspirants to refrain from having physical contact with others, as far as possible. The point being that less or minimal touching helps one to progress in the higher realms. And indeed this is Baba’s guideline as well. After performing samadhi demonstrations on sadhakas, it was forbidden for anyone to touch that sadhaka who was swimming in the bliss of samadhi.

So we should all see for ourselves and try to realise this eternal truth.


As we progress in sadhana we can feel His touch – His divine touch – more and more, thereby submerging our entire existence in His bliss.

“When the sa’dhaka clearly feels the thrill of divine existence around him at the time of sa’dhana’, the state of bliss as experienced by the sa’dhaka is described as dasha’. When the sa’dhaka feels the existence of the divine world around him, as also the source from which the divine existence comes, the state of bliss the sa’dhaka experiences at the time of sa’dhana’ is bha’va. Again, when the sa’dhaka feels the closest proximity of Parama Purus’a, even within his embrace, that bha’va is called maha’bha’va.”

“At the time of dasha’, the sa’dhaka feels bliss within and falls down, and during bha’va, the sa’dhaka feels proximity to God, feels great bliss and falls down.”

“At the time of maha’bha’va, the sa’dhaka feels the tactual presence of Parama Purus’a and falls down. At that time, every nerve-cell, every nerve-fibre and every pore of the human body feels the divine touch.” (Ananda Vacanamrtam – 33)

at His feet,
Citpavan Deva


Baba says, “At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


As far as possible every sadhaka should refrain from touching others after sadhana and in between sadhana sessions. At the same time, there are some circumstances where one must come to the physical support of others. For instance, if an elderly or disabled person needs physical support and without help they will fall, then we must come to the aid of that person. They need physical service and support. So there are particular occasions where we will have to touch others. Yet, we should also remain vigilant and be strict on such matters and not touch others when it is not warranted or needed. By that way, we can best maintain and enhance our spiritual approach and thereby best serve others. The more the mind is linked with Parama Purusa, the more that sadhaka can selflessly serve and guide the society.


“Tumi ele, a’lo a’nale, a’ndha’r du’re sare gelo…” P.S. #1036


Baba, You have come and brought a showering of grace and divine effulgence along with You. By Your auspicious advent, the thick fog of cimmerian darkness has been vanquished. And all the fear which I had has disappeared in a flash – by Your grace.

Baba, You are so magnificent. With Your soft, sweet smile You have told me, ‘Look towards Me and remember that I am the Fear of fear. By taking My
name and ideating on Me, then fear itself gets terrified.’

Baba, You also have said to me, ‘By taking proper ideation look towards Me.’

O’ my Dearmost Baba, You have also lovingly told me:

‘You must not forget that in this cosmic play the divine rule is not that there is only effulgence and no darkness. Or that there are only rose flowers and no thorns; or only high tidal waves of bliss and no stretches of sadness. This Divine play has both qualities, side by side – darkness and light.’

‘You should also always remember this divine truth: That I (BABA) am always along with you, all the time, in pleasure and pain. I love you – you
are Mine and I am yours. Remove and throw away all the loneliness and inferiority complexes from your mind. I am ever-gracious on you.’

Baba, You Yourself have blessed me like this. Baba You have come and showered Your causeless grace on me…

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Date: 27 November 2012 21:20:40 -0000
From: “Dharmaphala”
To: am-global@earthlink.net
Subject: Why Devotees Cry In Bliss in Sadhana


“Nayane eso gopane, maner kon’e priiti d’hele dio…” (P.S. 1734)


Baba, please come in my heart secretly and saturate my entire existence with that divine love by pouring Your causeless grace. In my sleep, dream,
and while awake – day and night – please make me listen to Your divine songs.

O my Parama Purusa, O’ Baba, I did not have anything of my own; I was lying in the dust. By Your grace You lifted me up and gave me a place on Your lap. You filled my heart with the divine flow of Your blissful songs which are full of tunes, melodies and rhythms.

Baba, You are the beautiful fruit and I am just the thorn of the plant. Your existence is completely joyous like tidal waves. And my situation is like the undertow or out-going tide. Baba, You are the divine effulgence; You love one and all. Please vibrate everything with the tune and color of the crimson dawn.

Baba, please come in my heart and saturate me with Your divine love…


In His below discourse, Baba is describing what happens to sadhakas when they pointedly involve in devotional sadhana.

What Baba is describing below is actually occurring in a new sound file uploaded to the AM-GLOBAL blogsite. The file is located along the update left column and is titled, “Kota DMC 1966).

In that file, bhaktas are in Baba’s presence just prior to the start of DMC. If you listen to the file with proper ideation, then you will feel differently – a sweet, sentient vibration will permeate your mental sphere.

That aforementioned file distinctly shows how Baba’s teaching is practically realised in life by sadhakas.

at His lotus feet,


“Iishvara prańidhána means to move with accelerated speed towards that Supreme Shelter, God. Therefore, Iishvara prańidhána is absolutely based on bháva, or ideation – it is a mental effort in its entirety. Shouting at the top of one’s voice for a big crowd to assemble, or showing devotion by beating drums, etc., has got no place in it. Your Iishvara is not deaf. Don’t shout to convey your mental feelings to Him.

One will have to detach the mind from worldly propensities while meditating upon Iishvara (God). First the mind will have to be withdrawn from the limited “I” feeling, and focused at a point. Then one will take the thought of the Macrocosm around that point with the help of the ideation of the mantra prescribed according to one’s own saḿskára (mental potentiality). He is the subtlest Entity; therefore He can be realized only through feeling and by no other means.

Perhaps you know that japa is of three kinds – vácanika, upáḿshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song. As for example the mantra “Oṋḿ namaste sate sarvalokáshrayáya” occurs to my mind. Mantras of this type are very good, but they cannot serve the purpose of auto-suggestion of Iishvara prańidhána.

Verses or mantras uttered in such a low tone that they are hardly audible are called upáḿshu japa. Although this is better than vácanika japa, it cannot be considered an ideal style of japa. Mental japa is the best process of Iishvara prańidhána. One’s ideation should be expressed mentally and the mind should be its witnessing entity.

If this mental japa is practised regularly and properly after learning the same from a competent teacher, the mind will progress in a particular flow, a forward movement on the path of pratisaiṋcara of Brahma. The speed of the mind generated by a sádhaka by means of Iishvara prańidhána is faster than the mental speed of Brahma by which He is leading His psychic creations towards perfection through the path of pratisaiṋcara.

When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).

The probability of such signs is very little in the case of vácanika and upáḿshu japa. That expression is very natural in case of those who have learned the correct process of sádhaná. These are associated with pleasure, and not with pain of any kind. Therefore, those who do not practise sádhaná should not be unnecessarily afraid of these signs.

When such occult symptoms appear, the sádhaka also should not worry in any way. In this state if the sádhakas pay attention to expressing those signs, their progress will be retarded. If they suppress these occult feelings, their bháva or ideation itself will be disturbed and their minds will become detached from Iishvara prańidhána. You should always remember that Cosmic feeling is above everything else; it is unwise to waste time paying attention to the external symptoms of the ideation or bháva.

These occult symptoms disappear as soon as the mind is detached from Cosmic objectivity. When sádhakas attain the capability to establish themselves in Cosmic feeling for long periods, those ideations are confined to the mental body only and the physical body becomes calm to a great extent.” (A Guide to Human Conduct)

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From: “Jaggadnath Deva” jgd@aurora…
To: am-global@earthlink.net
Subject: Who Should Procreate & Who Should Not
Date: Mon, 26 Nov 2012 01:02:18




Baba’s below teachings from His divine discourse “Population Growth & Control” are very important. We should keep them in mind. At present in this material world, across the planet leaders and thinkers are propagating ideas that are polar opposite.

The more we are able to put forth Baba’s ideals on this topic, all kinds of problems will be solved, especially as the common people are educated about the following:

1. Sterilization operations are detrimental to body and mind.
2. How the global population plateaus.
3. Food production & types of food.
4. No Dearth of wealth in the world.
5. Scaring others about overpopulation is a conspiracy of western interests.
6. Global Phenomenon: Why economically underprivileged produce more children at present.
7. Who should produce children and who should not.

These are very important points which Baba has uniquely given.

Today, the media, governmental bodies, big business people, community leaders, members of the public, and heads of state tell the exact opposite. So their understanding is far from the ideals of Ananda Marga. It is our duty to bring these ideas forward.

Here then is Baba’s divine discourse…

in Him,
Jaggadnath Deva

Population Growth and Control
date not known

The socio-economic environment of society today is extremely restless and disturbed. In this abnormal environment population growth has been projected as a menacing threat to the existence of human society, but in fact this sort of propaganda is nothing but an evil conspiracy engineered by vested interests. No problem is greater than the human capacity to solve it. Like all problems confronting humanity, the problem of population growth should be tackled and solved in a proper way.

In the natural course of evolution, birth and death maintain the continuity of the never ending flow of creation. Every day, with the birth of babies, the parents and the other family members naturally enjoy great happiness. But it is a matter of sorrow that there are some people in the government or other spheres of public life who consider the increase in the birth rate a curse on the society. This negative attitude is definitely a blot on the human race, which has achieved a degree of intellectual development and scientific knowledge.

Population Growth

Is the population problem really a natural problem? The population problem should be considered in the context of two vital factors – the availability of food and the availability of space. Today human beings have sufficient means to manage their food. The earth is abundant enough in food resources to feed many times more than the present population. Due to lack of coordinated cooperation, collective effort, a proper ideology and sound planning, society has been fragmented into many belligerent groups and sub-groups, and rich and poor nations have been created. As a result of this fissiparous tendency, society is presently incapable of producing enough food to meet human requirements. The tragedy is that even though there are enough resources to supply nutritious food to all the human beings on the planet, due to the defective socio-economic systems, an efficient method of distribution has not been developed.

Moreover, there is no shortage of living space on the planet if the existing space is properly utilized. Because the earth has been balkanized due to so many arbitrary social, economic and political restrictions and the pervasive influence of evil dogma, people are unable to tackle problems in a natural way. If there were maximum utilization and rational distribution of all natural resources, pressing socio-economic problems could be easily solved.

It is a law of nature that a mother is provided with sufficient breast milk to feed her newly born baby. In the same way nature has generously provided sufficient resources to meet the food and other essential requirements of all human beings. People need to utilize these natural resources in a proper way. Shortages of food or space cannot be blamed on nature. These problems are essentially the results of the mistakes made by human beings.

It is a fact that the population of the world is rapidly increasing, and consequently many people have become frightened. In capitalist countries there are sufficient reasons for such fear. In these countries an increase in the population means a corresponding increase in the poverty of the people. But there is no reason for such fear in a collective economic system. In the event of shortages in food and accommodation people will collectively convert barren land into arable land, increase agricultural production by scientific methods and produce food by chemical processes using the potentiality of earth, water and air. And if this earth loses its productivity, then human beings will migrate to other planets and satellites and settle there.

If people living in capitalist countries voluntarily adopt birth control methods to avoid economic hardship, perhaps we should not criticize them. But it should be mentioned here that using birth control methods which deform the bodies of men and women or destroy their reproductive powers forever cannot be supported, because this may cause a violent mental reaction at any moment.

PROUT’s Solution

Under the present socio-economic conditions, PROUT advocates a comprehensive, clear-cut policy to tackle the population problem. According to PROUT, population growth will automatically find a natural level if the following four factors exist in society.

First, there should be economic liberty in society so that people may get a nutritious diet. In Scandinavia, for example, the purchasing capacity of the people is high and they enjoy a good standard of living. Because of this they do not face the problem of overpopulation.

Secondly, everybody should have the right to enjoy sound health. If people have a healthy body and mind their glandular system will remain balanced, and they can easily transform their physical energy into psychic energy and their psychic energy into spiritual energy. Through this effort of channelizing the mind in a spiritual direction, the baser mental propensities are easily controlled.

Thirdly, people should be free from unnecessary mental worries and anxieties. When one suffers from mental agonies continually, the mind naturally indulges in baser physical enjoyment to get rid of that unwanted condition. When mental agonies disappear, human beings will enjoy peace of mind and be able to assimilate subtle ideas.

Fourthly, the intellectual standard of humanity will have to be elevated. With intellectual advancement human beings will develop their all-round psychic potentiality and can easily evolve their psycho-spiritual potentiality. Through continuous effort human beings will be able to attain the supreme stance, merging their individual unit existence into Cosmic existence.

Thus, the population problem is not just an economic problem – it includes economic, biological, psychological and intellectual aspects.

Today people give more importance to the political than to the bio-psychological and economic aspects of population growth.

The theory that population increases at a geometric rate while food production increases at an arithmetic rate is completely defective. Such a situation can only occur in an imbalanced economic system. In a progressive and balanced economic system no such problem will exist.

Collective Economy

It is completely wrong to propagate the idea that a rapidly increasing population will affect the collective economic structure. Today capitalists are trying to check population growth by propagating birth control because an increasing population is detrimental to capitalism. In a collective economic structure there will be no need to support birth control. Rather, an increasing population will help in the production of the essential commodities.

Good varieties of seed, fertile land, adequate nourishment, light, air and water are all essential for good reproduction in both the plant and animal kingdoms. In this respect human beings are no different from other creatures. In human society the selection of suitable males and females is desirable for reproduction of a high order. Until human beings are produced in scientific laboratories, it will be detrimental to society if this matter is neglected.

If people of sublime intelligence and brilliance reproduce more offspring, it will be very beneficial for society. The responsibility for nurturing and bringing up these children will have to be taken by the society or the government. Similarly, it will be harmful for society if mentally deficient, naturally delinquent or insane persons produce many children. In fact, society will be benefited by the permanent destruction of their reproductive capacity, providing this does not cause any harmful reaction.

Science has reached such a stage that it can usher in a new era. It can produce synthetic food in the form of tablets to help solve the food problems of the world. A single food tablet can be sufficient to provide sustenance for a whole day, so we need not fear population increases. Future generations will spend more of their time and energy on subtle psychic and spiritual activities, so their demand for physical food will decrease.

Through oceanographic research abundant food resources have been discovered within the ocean and on the sea bed. With the application of science and technology we can harness these resources to meet the challenge of the food problem. The crisis faced by society today indicates that humanity is not encouraging the maximum utilization and rational distribution of the world’s potentialities. Science today is being used to develop increasingly destructive weapons of war rather than for benevolent and constructive purposes.

Society will have to adopt a collective economic system for maximum production and economic security in order to control accumulation; ensure the rational distribution of collective wealth through a well-knit cooperative system; implement decentralized socio-economic planning; and secure the maximum utilization of all types of mundane, supramundane and spiritual potentialities. So far society has not adopted such an approach so it has been unable to solve the food problem.

Instead, certain inhuman birth control practices have been forcibly promoted. Not only are such practices detrimental to a healthy human body and mind, they cause physical deformity, disturbances and misunderstandings in family life, and mental derangement and debility. Those inflicted with such psychic ailments lose the courage to face adversity in life and the power to fight for social justice.

Imposing a fear of population growth is nothing but a cunning conspiracy by vested interests to misguide people and exploit society. Optimistic people throughout the world will have to unite and raise their voices against such a heinous conspiracy, and work together to construct a just and benevolent society.

date not known

A Few Problems Solved Part 9
Prout in a Nutshell Volume 3 Part 13 [a compilation]
Proutist Economics [a compilation]


“Toma’re khunjechi tiirthe marute…bujechi rayecho manete.” (P.S. 2203)


Oh Lord, because of my blindness, in the past I was searching You in various tiirthas, religious places, and in the caves of treacherous mountains – but unfortunately, I could not find You anywhere. In return, I only got frustration, pain and agony. You remained still further. In this way, I wasted so much time and money, and invited only frustration.

I did not understand that You are very close and intimate to one and all. So in my ignorance I was searching You in various places. This was my

Baba, by Your grace today samvit [1] has come in my mind. Now my eyes are open. By Your grace, I realise that You are remaining and smiling
always in my heart, in my mind…


[1] samvit = force of awakening (by vidya maya / positive maya)

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Subject: Re: Like Analogy of Goat And Pumpkin (Bhavatiita)
Date: Sun, 25 Nov 2012 23:25:07 GMT
From: Ashutosha Deva
To: am-global@earthlink.net



~ Part 2 ~

(Note: This is the second letter in this series. Key sections of the first letter have been appended below in brown italics. In addition, a link has been appended for those who wish to review the initial letter on this topic in its entirety. – Eds)


Superb job. It is true what you said about how those embedded in materialism will not be able to decipher Baba’s work and will depend upon margiis to help interpret. When I was a teenager in the Sector, I met this Didi once at at UKK and was impressed with her talks on Ananda Marga ideology. I liked her intellect. When her CB book came out I wondered about the passages on Christ and other teachers but since it was being published I thought Baba O.K’d it.
Decades later, I can see the folly in her book and I wonder if these emails have been sent to her? Perhaps, some of us who have read these emails about her book have told her already? I don’t know.

Perhaps, we should keep an actual list of all the things to be overturned since 1990 so that when authority within the organization is returned to some responsible leader, we can address these issues have them taken care one by one (e.g. BP rules, margii rights, silent action towards acharyas when appropriate, wrong translations, RAWA program filth, Devashish book, Keshavanandaji’s wrong interpretation of death’ arrival, and so many more issues you have talked about over the years. Let there be a list.

At His lotus feet,
Ashutosha Deva


As an example, let us take a look at one of Baba’s original teachings from Ananda Sutram. In His spiritual treatise, Baba reveals the special secret behind the appearance of Sadguru in the life of a sadhaka in sutra 3-8.

3-8 Muktya’ka’unks’aya’ sadgurupra’ptih.

“Purport: When a vehement desire for emancipation wakes up in a person, he attains his sadguru [true spiritual preceptor] on the strength of that desire.” (Ananda Sutram)

Thus, Sadguru comes only when the aspirant has a deep desire to realise Him.

Also embedded within this special sutra is the supreme idea that Brahma Himself is the Sadguru – not any other lower being or entity.

Baba says, “What is the Sadguru? The word “sat” means “that which undergoes no change”…“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru.” (Ananda Vacanamrtam-3)

From His above guideline, it is quite clear that Sadguru is that singular Divine Entity, i.e. Parama Purusa Himself – no one else, no other lesser teacher. Taraka Brahma is Sadguru.

Hence there are two highly significant features to this sutra 3-8. The first being that Sadguru comes when the aspirant has the strong longing to attain Him, and the second being that Sadguru is Brahma Himself.


But see what this “Commentary Book” (CB) does to this special sutra.

In an attempt to explain Baba’s sutra 3-8 about the arrival of Sadguru, the “Commentary Book” gives all kinds of examples and stories about so-called gurus like Swami Ramananda, Totapuri, and Ram Mohan Roy’s guru. In each of these instances, the “CB” puts forth a “dramatic story” how these dogmatic gurus – who themselves are spiritual aspirants – came to their disciples. This is the way the “CB” attempts to explain sutra 3-8 about the arrival of Sadguru.

– “At the time Swami Ramananda was the greatest teacher in Benares, but since Ramananda was a Hindu and Kabir was a Moslem, Ramananda would not take him as as disciple…[Kabir] fell at Ramananda’s feet…and Ramananda had to take him as his disciple.”

– “Then one day the master Totapuri appeared, and he became Ramakrsna’s guru.”

Verily, these above examples from the “CB” have nothing to do with the real meaning of Baba’s sutra 3-8.

Because in His spiritual treatise, Ananda Sutram, Baba is explaining the whole of Ananda Marga ideology, including the appearance of Sadguru. And as we all know, Taraka Brahma is that Sadguru – that is what our Ananda Marga ideology says and that is what every Ananda Margii has realised.

Yet that “CB” explains sutra 3-8 by using tales about dogmatic Hindu gurus like Swami Ramananda & Totapuri as proof of how Sadguru comes – as if such so-called gurus are the equivalent of the Ananda Marga standard of Sadguru.


As we know, in Ananda Marga, the whole concept of Sadguru is a sublime ideal – on no other path is Brahma the guru. Whereas, in Ananda Marga it is like that: Brahma is the Guru; Baba Himself is the Sadguru. That is why our tantric path of Ananda Marga is wholly unique and has no equal. Because Brahma is the Sadguru.


As many of you may be aware, this so-called Commentary Book CB) was written by Didi Ananda Mitra. The actual name of her “CB” book is, “The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram”. The book has been printed twice: 1981 & 1998. Unfortunately, in that 17 year gap between the first and second printings, not a single mistake was repaired.

And now 14 more years have passed and still these same faulty teachings have not been repaired.



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